Further to Gunnar, my own sociological studies comparing the Sangha systems of Thailand and of Sri Lanka, I think the
"kingly" katika is still maintained or mentioned by the high-caste Siam Nikaya monks because of the monastic land system.
These rich monasteries own huge tracts of land and coconut plantations.

I think reading the works of Gregory Schopen in relation to the Mahasanghika and Mulasarvastivada monastic system gives
one a good idea what is going on here. I have just received Schopen's "Buddhist Monks and Business Matters: Still more
papers on Monastic Buddhism in India" (2004). He is heavy but necessary reading if one wish to know the real situation
outside the forest tradition.

On the other hand, Schopen appears to be looking only at the post-Buddha worldly side of the monasteries (monks stashing
away cash hoard, and minting money, loaning on interest, etc). Even if this is the rule for the urban monasteries in
India after the Buddha, this is not characteristic of practising monks (like forest dwellers). Such worldliness if not
seen in the lineage of Ajahn Chah for example.

In Sri Lanka, it is common, even a rule, that the Siam Nikaya monastery abbot would ordain a nephew or some close
relative as a monk and groom him to take over as abbot in due course so that the monastic property remains with the
"family". Maybe we should study how the Vatican of "elected" popes keep the Vatican treasures and assets within the Roman
church. Looking at all this, one is not surprised that Buddhist books (and the CPD fascicles sold by Amazon) costs an arm
and a leg and whatever else!

I have just finished my 170-page annotated translation of the Maha Parinibbana Sutta for the Sutta Discovery classes for
the last quarter of the year. It is so samvegic and healing for me to once again trace the last year of the Buddha's life
and his final instructions.

From such studies, I get the impression (rightly or wrongly) that the Sasana actually ended as the Buddha predicted, 500
years after him. Schopen only added more nails and new coffins to this notion. However, this is not the point that should
concern us if we look to Buddhism for truth and happiness. The Buddha's admonition that we be "islands unto ourselves"
clearly show us we can still be in touch with the Dharma, even if the Sasana has ended for many/most.

Studying Pali helps to see deeper and closer to the radiant light of the Dharma. Ajahn Sujato recently told me about how
close some of the Agama texts (Yogacara) on Satipatthana is. I think we are going into a new era when we can pattern
together more ancient pieces of the Dharma puzzle as we practise mindfulness for personal development.

Let us keep on looking at the texts and within ourselves. The Dharma is so beautiful and inspiring.

Piya

Gunnar Gällmo wrote:

> --- Piya Tan <libris@...> skrev:
> > Dear Yong Peng,
> >
> > Again your good intentions are noted but history is
> > not so kind :)
> >
> > The title "Chief High Priest" or the like was given
> > by Ven Dhammananda's own Siam
> > Nikaya (Sinhalese monks of the Goyigama caste).
> > There are two other Nikayas in Sri
> > Lanka, the Amarapura Nikaya (roots in Burma) and the
> > Ramanna Nikaya (roots also in
> > Burma).
>
> ...
>
> > I think (I hope) the Sinhalese Buddhist monastic
> > system is today less caste-centred
> > than before (in the days of the kings).
>
> I fear not, because of rigidity. Some years ago I
> asked a bhikkhu of the Siam Nikaya about the matter,
> and pointed out that his Nikaya limited itself to the
> upper castes because of a royal decree when it was
> founded; which is, as I see it, not a very strong
> argument to keep the practice in the days of the
> republic, especially since the caste system itself is
> in fact Hindu, not Buddhist. But he said that the
> matter wasn't important, since there are two Nikayas
> who care about the lower castes anyway...
>
> Of course, it may also be regarded as not quite
> logical to obey a royal decree about caste
> limititations while trying to practice a religion
> founded by someone who 1. did not care at all about
> caste and 2. had to refuse to become a king in order
> to gain his wisdom.
>
> But perhaps it was not safe to say so while kings were
> still ruling in Ceylon, so I am not blaming those who
> lived at that time.
>
> Gunnar
>
> =====
> gunnargallmo@...
>
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